Matthew 6:1
1 “Be careful not to display your righteousness merely to be seen by people. Otherwise you have no reward with your Father in heaven. 2 Thus whenever you do charitable giving, do not blow a trumpet before you, as the hypocrites do in synagogues and on streets so that people will praise them. I tell you the truth, they have their reward! 3 But when you do your giving, do not let your left hand know what your right hand is doing, 4 so that your gift may be in secret. And your Father, who sees in secret, will reward you. 5 “Whenever you pray, do not be like the hypocrites because they love to pray while standing in synagogues and on street corners so that people can see them. Truly I say to you, they have their reward!
Berakhot 17b
Babylonian TalmudIf so, there is a contradiction between the statement of the Rabbis here and the statement of the Rabbis there. And, there is a contradiction between the statement of Rabban Shimon ben Gamliel here and the statement of Rabban Shimon ben Gamliel there. Rabbi Yoḥanan said: The attribution of the opinions is reversed in one of the sources in the interest of avoiding contradiction. Rav Sheisha, son of Rav Idi, said: Actually, you need not reverse the opinions, as the contradiction between the statement of the Rabbis here and the statement of the Rabbis there is not difficult. In the case of the recitation of Shema on his wedding night, since everyone is reciting Shema and he is also reciting Shema, he is not conspicuous and it does not appear as presumptuousness. Here, in the case of the Ninth of Av, however, since everyone is performing labor and he is not performing labor, his idleness is conspicuous and appears as presumptuousness.
Notes and References
"... Tzedakah, Hebrew for 'righteousness,' but in a Jewish context 'doing tzedakah' means 'giving to charity, doing acts of mercy.' This is reflected in the Greek text: in verse 1 the Greek word used means 'righteousness,' but in verse 2-4 a different Greek word is used which means 'kind deeds, alms, charitable giving.' ... compare the Mishnah, likewise the Gemara ... these writings report many statements made by persons who lived long before the date of compilation, and sometimes long before Yeshua. Moreover, they also summarize unattributed traditions which may be very old indeed — so that the ideas reported may well predate Yeshua. Jacob Neusner, a well-known Jewish scholar who deals with New Testament materials as pertinent to establishing the course of Jewish history, stresses the importance of dating any rabbinic or New Testament reference, together with its antecedents, before drawing conclusions about who influenced whom. Since the same first-century Jewish society was the crucible out of which came both Messianic and rabbinic Judaism, often the most reasonable conclusion is that both the rabbis and the New Testament figures and writers drew on a common pool of ideas ..."
Stern, David H. Jewish New Testament Commentary (pp. 30-31) Jewish New Testament Publications, 1994